Abraham — Verse 35

brahim's Supplication to Allah when He brought Isma`il to Makkah Allah mentions here, while bringing forth more evidences against Arab polytheists, that the Sacred House in Makkah was established on the worship of Allah alone, without partners. He also states that Ibrahim, who establsihed the city, has disowned those who worship others besides Allah, and that he begged Allah to make Makkah peaceful and secure, رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا (O my Lord! Make this city (Makkah) of peace and security,) and Allah accepted his supplication. Allah said in other Ayat, أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً (Have they not seen that We have made (Makkah) a secure sanctuary.) 29:67 and, إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً (Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin. In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security.)3:96 Allah said here that Ibrahim supplicated, رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا (O my Lord! Make this city (Makkah) a of peace and security, ) saying, "this city", after he established it, and this is why he said afterwards, الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ (All praise is due to Allah, Who has given me in old age Isma`il and Ishaq.) 14:39 It is well-known that Isma`il was thirteen years older than Ishaq. When Ibrahim took Isma`il and his mother to Makkah, while Isma`il was still young enough to nurse, he supplicated to Allah, رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا (O my Lord! Make this city (Makkah) a place of peace and security.) 2:126 as we in explained in Surat Al-Baqarah. Ibrahim then said, وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ (and keep me and my sons away from worshipping idols.) It is proper for whoever supplicates to Allah to also ask for the benefit of his parents and offspring, as well as himself. Ibrahim next mentioned that many among mankind were led astray because of idols, and he disowned those who worship them and referred their matter to Allah; if Allah wills, He will punish them, and if He wills, He will forgive them. `Isa, peace be upon him, said similar words, إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (If You punish them, they are Your servants, and if You forgive them, verily, You, only You are the Almighty, the All-Wise.)5:118 This supplication refers this and all matters to Allah, not that it is actually going to happen. `Abdullah bin `Amr narrated that the Messenger of Allah ﷺ recited Ibrahim's supplication, رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ (O my Lord! They have indeed led astray many among mankind.), and the supplication of `Isa, إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ (If You punish them, they are Your servants.) 5:118 then raised his hands and said, «اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي» (O Allah, Save my Ummah! O, Allah, Save my Ummah! O, Allah, Save my Ummah!) and cried. Allah said to the angel Jibril, "O Jibril, go to Muhammad ﷺ, and Your Lord has more knowledge, and ask him what makes him cry." Jibril came to the Prophet and asked him, and he repeated to him what he said (in his supplication). Allah said, "Go to Muhammad ﷺ and tell him this; `We will make you pleased with your Ummah, O Muhammad, and will not treat them in a way you dislike."'

And mention when Abraham said ‘My Lord make this land Mecca secure — God granted him this petition and thus made it Mecca a sanctuary in which no human blood is shed no person is wronged prey is not hunted and one which is never deserted in any of its parts — and turn me and my sons away from serving idols.

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

And when Abraham said, �My Lord, make this land secure, and keep me and my sons away from worshiping idols.�In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, �Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.� The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, �[And when We made the House] a place of gathering for the people, and a sanctuary� [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear.He asked for the heart's security in terms of allusion with his words, �Keep me and my sons away from worshiping idols.� Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, �Hast thou seen him who has taken his caprice as his god?� [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road.The Lord of the Worlds says, �And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!� Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship.He is saying: �Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

واذكر -أيها الرسول- حين قال إبراهيم داعيًا ربه -بعد أن أسكن ابنه إسماعيل وأمه "هاجَر" وادي "مكة" -: رب اجعل "مكة" بلدَ أمنٍ يأمن كل مَن فيها، وأبعِدني وأبنائي عن عبادة الأصنام.

يذكر تعالى في هذا المقام محتجا على مشركي العرب بأن البلد الحرام مكة إنما وضعت أول ما وضعت على عبادة الله وحده لا شريك له وأن إبراهيم الذي كانت عامرة بسببه آهلة تبرأ ممن عبد غير الله وأنه دعا لمكة بالأمن فقال " رب اجعل هذا البلد آمنا " وقد استجاب الله له فقال تعالى " أولم يروا أنا جعلنا حرما آمنا " الآية وقال تعالى " إن أول بيت وضع للناس للذي ببكة مباركا وهدى للعالمين فيه آيات بينات مقام إبراهيم ومن دخله كان آمنا " وقال في هذه القصة " رب اجعل هذا البلد آمنا " فعرفه لأنه دعا به بعد بنائها ولهذا قال " الحمد لله الذي وهب لي على الكبر إسماعيل وإسحاق " ومعلوم أن إسماعيل أكبر من إسحاق بثلات عشرة سنة فأما حين ذهب بإسماعيل وأمه وهو رضيع إلى مكان مكة فإنه دعا أيضا فقال " رب اجعل هذا بلدا آمنا " كما ذكرناه هنالك في سورة البقرة مستقصى مطولا.وقوله " واجنبني وبني أن نعبد الأصنام " ينبغي لكل داع أن يدعو لنفسه ولوالديه ولذريته ; ثم ذكر أنه افتتن بالأصنام خلائق من الناس وأنه تبرأ ممن عبدها ورد أمرهم إلى الله إن شاء عذبهم وإن شاء غفر لهم كقول عيسى عليه السلام " إن تعذبهم فإنهم عبادك وإن تغفر لهم فإنك أنت العزيز الحكيم " وليس فيه أكثر من الرد إلى مشيئة الله تعالى لا تجويز وقوع ذلك.

ثم ساق - سبحانه - بعد ذلك بعض الدعوات التى تضرع بها إبراهيم - عليه السلام - إلى ربه ، وهى دعوات تدل على شكره لخالقه ، وحسن صلته به ، ورجائه فى فضله . . فقال - تعالى - :( وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجعل . . . ) .هذه بعض الدعوات التى ابتهل بها إبراهيم - عليه السلام - إلى ربه ، وقد تقبلها الله - تعالى - منه قبولا حسنا .وفى هذه الدعوات تنبيه لمشركى مكة الذين بدلوا نعمة الله كفرا ، والذين جحدوا نعم الله عليهم ، بأن من الواجب عليهم أن يثوبوا إلى رشدهم ، وأن يستجيبوا لدعوة الحق ، وأن يقتدوا بإبراهيم - عليه السلام - فى إيمانه وشكره لخالقه - سبحانه - .و " إذ " ظرف لما مضى من الزمان ، وهو منصوب على المفعولية لفعل محذوف .و " رب " منادى بحرف نداء محذوف أى : يا رب .والمراد بالبلد : مكة المكرمة شرفها الله - تعالى - .والمعنى : إبراهيم - عليه السلام - فى دعائه نعمة الأمن على غيرها - لأنها أعظم أنواع النعم ، ولأنها إذا فقدها الإِنسان ، اضطرب فكره ، وصعب عليه أن يتفرغ لأمور الدين أو الدنيا بنفس مطمئنة ، وبقلب خال من المنغصات المزعجات .قال الإِمام الرازى : " سئل بعض العلماء : الأمن أفضل أم الصحة؟ فقال الأمن أفضل ، والدليل عليه أن شاة لو انكسرت رجلها فإنها تصح بعد زمان ، ولا يمنعها هذا الكسر من الإِقبال على الرعى والأكل والشرب .ولو أنها ربطت - وهى سليمة - فى موضع ، وربط بالقرب منها ذئب ، فإنها تمسك عن الأكل والشرب ، وقد تستمر على ذلك إلى أن تموت .وذلك يدل على أن الضرر الحاصل من الخوف ، أشد من الضرر الحاصل من ألم الجسد .وقال الإِمام ابن كثير ما ملخصه : " يذكر الله - تعالى - فى هذا المقام - محتجا على مشركى مكة الذين كانوا يزعمون أنهم على ملة إبراهيم قد تبرأ ممن عبد غير الله ، وأنه دعا لمكة بالأمن وقد استجاب الله له فقال - تعالى - : ( أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً آمِناً وَيُتَخَطَّفُ الناس مِنْ حَوْلِهِمْ . . ) وقال - تعالى - : ( إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَالَمِينَ . فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِناً . . ) وقال صاحب الكشاف : " فإن قلت : أى فرق بين قوله - تعالى - فى سورة البقرة ( رَبِّ اجعل هذا بَلَداً آمِناً . . ) وبين قوله هنا ( رَبِّ اجعل هذا البلد آمِناً . . . ) .قلت : قد سأل فى الأول أن يجعله من جملة البلاد التى يأمن أهلها ولا يخافون ، وسأل فى الثانى أن يخرجه من صفة كان عليها من الخوف إلى ضدها من الأمن ، كأنه قال : هو بلد مخوف فاجعله آمنا . . "وقوله - سبحانه - ( واجنبني وَبَنِيَّ أَن نَّعْبُدَ الأصنام ) حكاية لدعوة أخرى من الدعوات التى تضرع بها إبراهيم - عليه السلام - إلى خالقه - سبحانه - .وقوله ( واجنبنى ) بمعنى وأبعدنى مأخوذ من قولك جنبت فلانا عن كذا ، إذا أبعدته عنه ، وجعلته فى جانب آخر ، وفعله جنب من باب نصر .والمراد ببنيه : أولاده من صلبه ، أوهم من تناسل معهم .والأصنام جمع صنم ، وهو التمثال الذى كان مشركوا العرب يصنعونه من الحجر الحجر ونحوه لكى يعبدوه من دون الله .والمعنى : أسألك يا ربى أن تجعل مكة بلدا آمنا ، كما أسألك أن تعصمنى وتعصم ذريتى من بعدى من عبادة الأصنام ، وأن تجعل عبادتنا خالصة لوجهك الكريم .وقد بين - سبحانه - فى آيات أخرى ، أنه قد أجابه فى بعض ذريته دون بعض .ومن ذلك قوله - تعالى - ( سَلاَمٌ على إِبْرَاهِيمَ . كَذَلِكَ نَجْزِي المحسنين . إِنَّهُ مِنْ عِبَادِنَا المؤمنين . وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيّاً مِّنَ الصالحين . وَبَارَكْنَا عَلَيْهِ وعلى إِسْحَاقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِ مُبِينٌ ) .

يقول تعالى ذكره: ( و) اذكر يا محمد (وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا) يعني الحَرَم ، بلدا آمنا أهله وسكانه (وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ) يقال منه: جَنَبْته الشرّ فأنا أَجْنُبُه جَنْبا وجَنَّبته الشر ، فأنا أجَنِّبُه تجنيبا ، وأجنبته ذلك فأنا أُجْنِبه إجنابا ، ومن جَنَبْتُ قول الشاعر:وَتَنْفُــضُ مَهْــدَهُ شَــفَقا عَلَيْــهوَتَجْنِبُـــهُ قَلائِصَنـــا الصِّعابَــا (1)ومعنى ذلك: أبعدْني وبنيّ من عبادة الأصنام ، والأصنام: جمع صنم ، والصنم: هو التمثال المصوّر ، كما قال رُؤبة بن العجَّاج في صفة امرأة:وَهْنانَــةٌ كــالزُّونِ يُجْـلَى صَنَمُـهْتَضْحَـكُ عـن أشْـنَبَ عَـذْبٍ مَلْثَمُـهْ (2)وكذلك كان مجاهد يقول:حدثني المثنى ، قال : ثنا أبو حُذيفة ، قال : ثنا شبل ، عن ابن أبي نجيح ، عن مجاهد (وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ) قال: فاستجاب الله لإبراهيم دعوته في ولده ، قال : فلم يعبد أحد من ولده صنما بعد دعوته. والصنم: التمثال المصوّر ، ما لم يكن صنما فهو وثَن ، قال: واستجاب الله له ، وجعل هذا البلد آمنا ، ورزق أهله من الثمرات ، وجعله إماما ، وجعل من ذرّيته من يقيم الصلاة ، وتقبَّل دعاءه ، فأراه مناسِكَة ، وتاب عليه.حدثنا ابن حميد ، قال : ثنا جرير ، عن مغيرة ، قال : كان إبراهيم التيميّ يقصُّ ويقول في قَصَصه: من يأمن من البلاء بعد خليل الله إبراهيم ، حين يقول: ربّ( اجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ ) .وقوله ( رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ ) يقول: يا ربّ إن الأصنام أضللن: يقول: أزلن كثيرا من الناس عن طريق الهُدى وسبيل الحق حتى عبدوهنّ ، وكفروا بك.حدثنا بشر ، قال : ثنا يزيد ، قال : ثنا سعيد ، عن قتادة ، قوله ( إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ ) يعني الأوثان.حدثني المثنى ، قال : ثنا إسحاق ، قال : ثنا هشام ، عن عمرو ، عن سعيد ، عن قتادة ( إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ ) قال: الأصنام.وقوله ( فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي ) يقول: فمن تبعني على ما أنا عليه من الإيمان بك وإخلاص العبادة لك وفراق عبادة الأوثان ، فإنه مني: يقول: فإنه مستنّ بسنَّتِي ، وعامل بمثل عملي ( وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ ) يقول: ومن خالف أمري فلم يقبل مني ما دعوته إليه ، وأشرك بك ، فإنه غفور لذنوب المذنبين الخَطائين بفضلك ، ورحيم بعبادك تعفو عمن تشاء منهم .كما حدثنا بشر ، قال : ثنا يزيد ، قال : ثنا سعيد ، عن قتادة قوله ( فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ ) اسمعوا إلى قول خليل الله إبراهيم لا والله ما كانوا طَعَّانين ولا لعَّانين ، وكان يقال: إنّ من أشرّ عباد الله كلّ طعان لعان ، قال نبيّ الله ابن مريم عليه السلام إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ .------------------------الهوامش:(1) البيت في ( مجاز القرآن لأبي عبيدة 1 : 342 ) قال : جنبت الرجل الأمر ، وهو يجنب أخاه الشر ، وجنبته ( بتشديد النون ) واحد ، وأنشد البيت ، وشدده ذو الرمة فقال :وشــعر قــد أرقــت لـه بليـلأجنبـــه المســـاند والمحـــالايريد أن المرأة تشفق على طفلها ، فتنفض فراشه خوفا عليه مما يؤذيه ، ولا تركب به النوق الفتية ، وهي القلائص ، لأن نشاطها في السير يؤذيه ، وقال الفراء في معاني القرآن ، ( الورقة 164 ) أهل الحجاز يقولون : جنبني ، خفيفة ، وأهل نجد يقولون : أجنبني شره ، وجنبني شره .(2) البيت لرؤبة من . أرجوزة له مطلعها : " قلت لزير لم تصله مريمة " ، وقوله " وهنانة " : صفة لأروى في البيت قبله وهو : " إذا حب أروى همه وسدمه ". والزون : الصنم . وملثمة : مقبلة . وقد شبه أروى بالصنم المجلو في البهاء والحسن . والوهنانة كما في اللسان : الكسل عن العمل تنعما . قال أبو عبيدة : الوهنانة التي فيها فترة .

قوله عز وجل : ( وإذ قال إبراهيم رب اجعل هذا البلد ) يعني : الحرم ( آمنا ) ذا أمن يؤمن فيه ( واجنبني ) أبعدني ( وبني أن نعبد الأصنام ) يقال : جنبته الشيء ، وأجنبته جنبا ، وجنبته تجنيبا واجتنبته اجتنابا بمعنى واحد .فإن قيل : قد كان إبراهيم عليه السلام معصوما من عبادة الأصنام ، فكيف يستقيم السؤال ؟ وقد عبد كثير من بنيه الأصنام فأين الإجابة ؟قيل : الدعاء في حق إبراهيم عليه السلام لزيادة العصمة والتثبيت ، وأما دعاؤه لبنيه : فأراد بنيه من صلبه ، ولم يعبد منهم أحد الصنم .وقيل : إن دعاءه لمن كان مؤمنا من بنيه .

عطف على جملة { ألم تر إلى الذين بدلوا نعمة الله كفراً } [ إبراهيم : 28 ] فإنهم كما بدّلوا نعمة الله كفراً أهملوا الشكر على ما بوأهم الله من النعم بإجابة دعوة أبيهم إبراهيم عليه السلام ، وبدلوا اقتداءهم بسلفهم الصالح اقتداءً بأسلافهم من أهل الضلالة ، وبدلوا دُعاء سلفهم الصالح لهم بالإنعام عليهم كفراً بمفيض تلك النّعَم .ويجوز أن تكون معطوفة على جملة { الله الذي خلق السموات والأرض } بأن انتقل من ذكر النعم العامة للناس التي يدخل تحت مِنتها أهل مكة بحكم العموم إلى ذكر النعم التي خص الله بها أهل مكة . وغير الأسلوب في الامتنان بها إلى أسلوب الحكاية عن إبراهيم لإدماج التنويه بإبراهيم عليه السلام والتعريض بذريته من المشركين .( وإذا ) اسم زمان ماض منصوب على المفعولية لفعل محذوف شائع الحذف في أمثاله ، تقديره : واذكر إذ قال إبراهيم ، زيادة في التعجيب من شأن المشركين الذي مر في قوله : { ألم تر إلى الذين بدلّوا نعمة الله كفراً } ، فموقع العبرة من الحالين واحد .و { رب } منادى محذوف منه حرف النداء . وأصله ( ربي ) ، حذفت ياء المتكلم تخفيفاً ، وهو كثير في المنادى المضاف إلى الياء .والبلد : المكان المعين من الأرض ، ويطلق على القرية . والتعريف في { البلد } تعريف العهد لأنه معهود الحضور . و { البلد } بدل من اسم الإشارة .وحكاية دعائه بدون بيان البلد إبهام يرد بعده البيان بقوله : { عند بيتك المحرم } [ سورة إبراهيم : 37 ] ، أو هو حَوالة على ما في علم العرب من أنه مكة . وقد مضى في سورة البقرة تفسير نظيره . والتعريف هنا للعهد ، والتنكير في آية البقرة تنكير النوعية ، فهنا دَعَا للبلد بأن يكون آمنا ، وفي آية سورة البقرة دَعَا لِمشار إليه أن يجعله الله من نوع البلاد الآمنة ، فمآل المفادين متحد .{ واجنبني } أمر من الثلاثي المجرد ، يقال : جنبه الشيء ، إذا جعله جانباً عنه ، أي باعده عنه ، وهي لغة أهل نجد . وأهلُ الحجاز يقولون : جنبه بالتضعيف أو أجنبه بالهمز . وجاء القرآن هنا بلغة أهل نجد لأنها أخف .وأراد ببنيه أبناء صلبه ، وهم يومئذٍ إسماعيل وإسحاق ، فهو من استعمال الجمع في التثنية ، أو أراد جميع نسله تعميماً في الخير فاستجيب له في البعض .والأصنام : جمع صنم ، وهو صورة أو حجارة أو بناء يتخذ معبوداً ويُدعى إلهاً . وأراد إبراهيم عليه السلام مثل ودَ وسواععٍ ويغوثَ ويعوقَ ونَسْرٍ ، أصنام قوم نوح . ومثل الأصنام التي عبدها قوم إبراهيم .

أي: { و } اذكر إبراهيم عليه الصلاة والسلام في هذه الحالة الجميلة، إذ قَال: { رَبِّ اجْعَلْ هَذَا الْبَلَدَ } أي: الحرم { آمِنًا } فاستجاب الله دعاءه شرعا وقدرا، فحرمه الله في الشرع ويسر من أسباب حرمته قدرا ما هو معلوم، حتى إنه لم يرده ظالم بسوء إلا قصمه الله كما فعل بأصحاب الفيل وغيرهم. ولما دعا له بالأمن دعا له ولبنيه بالأمن فقال: { وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ } أي: اجعلني وإياهم جانبا بعيدا عن عبادتها والإلمام بها، ثم ذكر الموجب لخوفه عليه وعلى بنيه بكثرة من افتتن وابتلي بعبادتها فقال:

قوله تعالى : وإذ قال إبراهيم رب اجعل هذا البلد آمنا واجنبني وبني أن نعبد الأصنام رب إنهن أضللن كثيرا من الناس فمن تبعني فإنه مني ومن عصاني فإنك غفور رحيمقوله تعالى : وإذ قال إبراهيم رب اجعل هذا البلد آمنا يعني مكة وقد مضى في " البقرة " .واجنبني وبني أن نعبد الأصنام أي اجعلني جانبا عن عبادتها ، وأراد بقوله : " بني " بنيه من صلبه وكانوا ثمانية ، فما عبد أحد منهم صنما . وقيل : هو دعاء لمن أراد الله أن يدعو له . وقرأ الجحدري وعيسى " وأجنبني " بقطع الألف والمعنى واحد ; يقال : جنبت ذلك الأمر ، وأجنبته وجنبته إياه فتجانبه واجتنبه أي تركه . وكان إبراهيم التيمي يقول في قصصه : من يأمن البلاء بعد الخليل حين يقول " واجنبني وبني أن نعبد الأصنام " كما عبدها أبي وقومي .

Prior to the advent of the period of Abraham, the condition of countries and communities had become such that polytheism (ascribing partners to God—shirk) had become the order of the day. The sun, the moon and other natural phenomena had become objects of worship. In ancient times, polytheism became so dominant over all activities of life that it thrived from one generation to the next. It seemed impossible that people could be taken away from the atmosphere of polytheism and brought into the sphere of belief in the unity of God—monotheism (tawhid). At that time, at the especial behest of God, Abraham left Iraq and entered the Arabian desert, which was a desolate place, far away from civilization. In this isolated atmosphere, he settled his wife, Hagar (Hajrah), and his son, Ishmael (Isma‘il), so that a new generation would grow up, which would be cut off from the polytheistic trend prevalent at the time, and which, having been brought up in a free atmosphere, would follow its true nature in its formation. Abraham’s statement reveals this particular fact in prayer-like style. This was God’s plan in settling the children of Ishmael in a dry and deserted place. Now, the people who made the unity of God (tawhid) the voice of their hearts, were, so to say, the true fruits of the Garden of Abraham. By contrast, the people of this place who reverted to the way of polytheism (shirk) would be treated as the poisonous weeds of this Garden.

Commentary Stated in the previous verses was the rational strength and cardinal position of Tauhid, the belief in the Oneness of Allah. And also mentioned there in contrast was the gross ignorance of Shirk, the ascribing of partners in the pristine divinity of Allah, and a condemnation thereof. Among the group of prophets (علیہم السلام) the most successful Jihad waged to establish pure monotheism was that of Sayyidna Ibrahim (علیہ السلام) . Therefore, the religion preached by him is known particularly as the upright religion. In view of this, reference has been made to the story of Sayyidna Ibrahim علیہ السلام in the cited verses. However, there is another reason too. In a previous verse (28): الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرً‌ا (those who changed the favour of Allah with disbelief), condemned were people from among the disbelievers of Makkah who had changed faith for disbelief and Tauhid (Oneness of Allah) for Shirk (ascribing of partners to Allah) because that was what their forefathers have been doing. They have been told in these verses about the belief and behaviour of their patriarch, Sayyidna Ibrahim (علیہ السلام) so that these people so eager to follow the lead of their ancestors would just look at this model and would, hopefully, abstain from their disbelief. (Al-Bahr Al-Muhit) And as it is already clear to us that by describing the stories and conditions of blessed prophets, the Qur’ an never aims to narrate their history only. Instead of that, in them there are guiding principles for every department of human life. It is to make them become available continuously that these events about prophets are repeated in the Qur'an time and again. At this place, there are in the first verse (35) two prayers made by Sayyidna Ibrahim (1) رَ‌بِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا 'My Lord, make this city (of Makkah) peaceful.' This prayer appears in Sarah Al-Baqarah (2:126) as well. But, there the word: بَلَد (balad : city) appears as: بَلَداً (baladan) without the definite article Alif Lam which means an indefinite city. The reason is that this prayer belonged to a time when the city of Makkah was not inhabited. Therefore, the words of the prayer made were general when he said: 'My Lord, make this a city of peace.' In the prayer which he made when Makkah was already a populated city, he made a definite reference to the city of Makkah saying: 'My Lord, make this city peaceful.' (2) The second prayer made by him was: 'and keep me and my children away from worshiping idols.' Though, prophets on whom be peace are protected by Allah, so Shirk, idol-worship, or a sin cannot issue forth from them. But, in this prayer, Sayyidna Ibrahim (علیہ السلام) has included himself as well. The reason for this is either that prophets too live under a constant fear of being in danger, or that his main purpose was to pray for the safety of his children against the danger of disbelief and idol-worship. It was to impress his children with the gravity of the matter that he included himself too with-in the prayer. Allah jalla thana'uh granted the prayer of His 'friend.' His children remained protected from Shirk and idol-worship. This brings up a question. The people of Makkah are generally from among the progeny of Sayyidna Ibrahim (علیہ السلام) . Idol-worship was very much present with them. Tafsir Al-Bahr Al-Muhit answers it on the authority of Sufyan ibn ` Uyaiynah that no one from among the progeny of Sayyidna Ismail (علیہ السلام) did really take to idol-worship. In fact, when people of the tribe of Jurhum took over Makkah and expelled the children of Sayyidna Ismail (علیہ السلام) from the حَرَم Haram, they carried away with them some stones from there out of love and respect for the sacred place. These they used to keep as a momento of the sacred House of Allah before them when they worshipped or went round them making Tawaf. Initially, in doing so, they had no desire to turn back from Allah. They thought that the way making prayers turning towards Baytullah or making Tawaf round it was nothing but devoting to the worship of Allah, so when they turn to that stone from there and make their Tawaf round it, that would not be counter to the worship of Allah. After a passage of time, this very method became the cause of idol-worship.

(And when Abraham said) after the building of the House: (My Lord!) O my Lord! (Make safe) such that no turmoil takes place and whoever is in fear finds safety in (this territory) Mecca, (and preserve me and my sons from serving idols) from worshipping idols or fire.